There was more astuteness than wisdom in the alliance which Solomon effected between the daughter of Pharaoh and himself. It is probable that he congratulated himself greatly thereupon, and that at first it was a source of much gladness of heart to him. But the end did not justify his hope. The political alliance with Egypt, which it was intended to confirm, was very soon broken; in the very next reign the king of that country came up against Jerusalem (2 Chronicles 12:9). And though the daughter of Pharaoh may herself have conformed, in part if not altogether, to the religion of Jehovah, it may be taken for granted that many of her retinue did not; that they brought up from Egypt idolatrous rites, superstitious practices, immoral usages. We gather from the text that Solomon himself felt that there was an unsuitableness and even an impropriety in having such a court in the rooms where David had prayed and sung, beneath the roof under which the ark of God had rested. If he felt thus, we may be sure that there was not a little about the new queen's ways and those of her attendants to scandalize the simple faith and conscientious scruples of the people. And this was the beginning of that departure from the simplicity and purity of Hebrew faith and morals which ended in corruption and disaster (1 Kings 11:31). This matrimonial alliance was not a fine piece of policy; it was a distinct mistake. Perhaps the king may have begun to think so when he found that, instead of gracing his father's home, his new wife could not take her place there without profaning it. In such alliances as these it is well to remember -

I. THAT APPARENT ADVANTAGES MAY EASILY BE OVERESTIMATED. To the one side or the other, to the husband or the wife, there may be the prospect of social standing, or of wealth, or of personal attraction; there may be the inducement of one or more of those favourable conditions which belong to the lower plane of life. But experience has proved again and again, in so many cases and with such startling and overwhelming power that all may see and know, that these worldly advantages are no security whatever against disappointment, against misery, against melancholy failure. Their worth and virtue only stretch a little way; they do not go to the heart of things; they only touch the outer fortifications, they cannot take the citadel.

II. THAT COMMON PRINCIPLES AND SPIRITUAL AFFINITIES are the true basis on which this alliance should be founded. It is a poor prospect indeed when the wife is felt to be morally unworthy to be mistress of the old home; when it has to be acknowledged that her principles and her practice will dishonour rather than adorn the rooms where the Bible has been accustomed to be read and the praises of Christ to be sung. Surely it is not from fellowship with her spirit and not from the influences which will flow from her life that a blessing will come to the heart and to the home. It is not the full hand but the pure soul that brings joy and gladness to the hearth. It is a common love for the common Lord, and the walking together along the same path of eternal life, - it is this which has the promise of the future. The splendid palace which Solomon built for Pharaoh's daughter may have been little more than a fine mausoleum for a hope that soon withered and died; the humblest roof that shelters two true, loving, holy hearts will be the home of a happiness which grows and deepens with passing years, with mutual service, and with united efforts to train and bless. - C.

We are to see in Solomon's action the working of a tender conscience; even though he may be appeasing his conscience by some trick or ceremony, yet he is showing us the working of the moral nature within the kingly breast. Yet there is a point to be noted here which is common to human experience: why should Solomon have married the daughter of Pharaoh? Why should he have, in the first instance, placed himself in so vital a relation to heathenism? Are there not men who first plunge into great mistakes, and then seek to rectify their position by zealous care about comparatively trifling details? Do not men make money by base means, and then zealously betake themselves to book-keeping, as if they would not spend money except in approved directions? Are there not those who have steeped their hearts in iniquity, and yet have washed their hands with soap and nitre? We are to beware of the creation of a false or a partial conscience, that makes up for sins of a larger kind by ostentatious devotion at the altar of detail and ceremony and petty ritual.

(J. Parker, D. D.)